The Marrow of Divinity, Religious treatise · Chapter 14
CHAP. XIV. Questions, and Cases of Conscience about Assurance.
Quest. WHat is Assurance?
Answ. It is a reflect act of the soul, by which a Christian clearly sees that he is for the present in the state of grace, and so an heire apparent to glory.
Quest. What are the kindes, or degrees of this Assurance?
Answ. First, an Assurance, or certainty of adherence, and application, when we certainly apply, and adhere to the promise, and to Christ therein; peremptorily divolving, and casting our selves upon him for salvation, though perhaps without evident and sensible comforts: Called a receiving of Christ, John 1.12. A cleaving to the Lord with full purpose of heart. Acts 11.23. so that if we must perish, we will perish believing: This is the lowest step of assurance which every true Beleever hath.
Secondly, a certainty of evidence or experience: when by the reflection of conscience, or faith upon our selves, and our own acts, or by the testimony of the Spirit of God, we evidently see that we are in the state of grace, experimentally discerning what God hath done for us, and that upon such and such grounds, effects of grace, or other discoveries, as being a new creature, 2 Cor. 5.17. walking in the light, 1 John 1.7. walking after the Spirit, not after the flesh, Rom. 8.1. loving the brethren, 1 John 3.14. This assurance is usually attended with much comfort, and joy; yet every Christian attaines not to it, but should labour hard for it: It belongs rather to the well-being, then to the being of a Christian.
Thirdly, an unstaggering certainty, or full assurance, when there is such a full perswasion as overcomes all doubts, feares, and unbelief: such was Abrahams, Romans 4.17, &c. This is the highest pitch of Assurance attainable in this life, and next to celestial enjoyment, which few attaine unto.
Quest. How may the truth of assurance be discerned? seeing some that have it, think they have it not, and others that have it not, think they have it.
Answ. First, try it by the qualifications of the persons assured; as,
1. Hast thou been troubled in conscience with feares about thy natural condition, and thy soul kindly humbled in thee: The spirit of bondage goes before the spirit of Adoption, Rom. 8.15, 16. with Matth. 11.28. Esay 61.1, 2.
2. Hath thy humbled b…oken heart been furnished with saving faith. First we beleeve, and then we are sealed with the holy Spirit of promise, Ephes. 1.13.
3. Hath the Spirit been given to thee? we must first have the Spirit, before we can know the things that are given us of God, 1 Cor. 2.12.
Secondly, by the grounds and causes of assurance, which are
1. Divine testimony by audible voice, as Christ assured those, Mat. 9.2, 5, 6. Luke 5.20, 23. and 7.47, 48. and 23.42, 43. But this was extraordinary, and is not now to be expected.
2. The lively exercise of faith, reflecting on its own acts, and seeing it selfe beleeving: and these acts are, 1. Direct: and these again, either receptive of Christ: as, Joh. 1.12. or operative from, and by Christ received, as Acts 15.9. Rom. 5.1. Gal. 5.6. 2. Reflexive, when faith looks back upon its own acts thus receiving Christ, and thus acting. So Paul knew whom he had beleeved, 2 Tim. 1.12.
3. The testimony of our own renewed and sanctified conscience, according to the Word of God, witnessing our good estate: The spirit of man is the candle of the Lord, &c. Prov. 20.27. Tells us what's in us, 1 Corinth. 2.10, 11, 12.
4. The testimony of the Spirit of God purposely given us to this end, 1 Joh. 3.24. and 4.13. 1 Cor. 2.12. the Spirit is the authour of our assurance: 1. As a seal, Eph…s. 1.13. sealing us after we believe, as v. 14. 2. As an earnest of our inheritance, Ephes. 1.14. 3. As a joynt witnesse with our spirits, Rom. 8.16. clearing up our spiritual evidences, and enabling us to discern them, as 1 Cor. 2.9. &c. 1 Joh. 2.27.
Thirdly, by the fruits, and effects of it whereby its distinguished from presumption: as
1. True assurance mightily provokes to self-purifying, to holinesse in heart and life; as, 1 John 3.2, 3. whereas presumption emboldens in sinne.
2. It stirres up fervent desires, and longs after the Gospel of Christ; they long for the sincere milk of the word, 1 Pet. 2.2, 3. But presumption breeds disaffection to it, Psalme 50.16, 17. such either desire it not at all, or not the sincere milke of the word, or not in reference to growth.
3. It makes the soule incomparably to desire communion with God and Jesus Christ, as we see in the Church, Cant. 2.6, 7, 16, 17. with Cant. 3.1. to 6. and 5.2. and 6.4. How doth David mourn for want of the sense hereof? and pray for it? Psal. 51.8, 12. But presumption knows not what communion with Christ means.
4. It notably engageth those that have it to serve, and honour God in their places to the uttermost. God assures Joshuah, that he will never leave him nor forsake him, Josh. 1.5, 6. and Joshuah resolves, that whatever others do, he, and his house will serve the Lord, Josh. 24.15. so in Paul, 1 Cor. 5.14, 15. and in David, Psalme 118.28. But presumption contemnes God, Job 21.14, 15.
5. True assurance singularly supports and comforts the heart in deepest tribulations: as we see in Job, chap. 19.25, &c. and Paul, 2 Corinth. 1.12. But presumption in such cases is a miserable comforter.
6. It fills us with joy in hope of glory when tribulation hath done its worst, Rom. 5.1, 2, &c. But presumption hath no true hope of another life, Ephes. 2.12.
Quest. How may this assurance be attained and retained?
Answ. First, be much in self-examination that we may finde where our evidence clearly lies, 2 Cor. 13.5.
Secondly, quench not, grieve not the Spirit, 1 Thes. 5.19. Eph. 4.30. by any known sinne, for the Spirit is given us that we might be assured, and know the things that are given us of God, 1 Cor. 2.10, &c. and he assures us convincingly, clearly and satisfactorily, Rom. 8.16. Eph. 1.13, 14. with 1 Joh. 3.24. and 4.13.
Thirdly, cherish and improve all our graces; for every grace hath evidence in it, especially assuring graces; as knowledge, Col. 2.2. Faith, Heb. 10.22. and Hope, Heb. 6.11, 18, 19.
Fourthly, constantly exercise our selves herein to have a conscience void of offence towards God and man, in all parts of well-doing. Acts 23.1. and 24.16. Rom. 8.16. 1 Joh. 3.18, 19, &c. 2 Cor. 1.12. Isa. 32.17. Prov. 14.26. Psalme 50.23. Joh. 14.21.
Fifthly, Remember former experiences of assurance. So Psal. 77.7, 8, 9, 10. and 61.2, 3. and 71.5, 6, 20.
Sixthly, labour to get out of those conditions which are prejudicial, and obstructive to assurance; which are
1. The infancy of grace: such have not their senses exercised to discerne their condition, Heb. 5.13, 14. Labour to be grown men, 1 Cor. 14.20. 2 Pet. 3.18.
2. The spiritual slumber, or sleep of security: then our evidences sleep with us; as, Cant. 3.1, 2. and 5.2, 3, 6.
3. The spiritual swoon of desertions. For when God withdraws the light of his countenance, we discerne not our spiritual life, Psalm 22.1. and 77.7, &c. and 88.14, &c.
Labour therefore to remove desertions, the conflicts of tentations, and other soul-distempers.
Seventhly, diligently, and skillfully improve those notable assuring Ordinances, the Word, the Lords Supper, and Prayer. For, 1. The Word was written that beleevers might know that they have eternal life, 1 Joh. 5.13. Joh. 15.11. 1 John 1.4. Let it therefore dwell richly in us, Col. 3.16. 2. The Lords Supper seals up remission of sins, Mat. 26.27, 28. Communion with Christ, 1 Cor. 10.16, 17. and interest in the new Covenant, 1 Cor. 11.24, 25. 3. Prayer, which pierceth heaven, creeps into the bosome of God, and often furnisheth the doubting soul with assurance, Joh. 16.24. David oft began his prayers with doubting, but concludes with assurance: as Psalme 6.1, &c. 8.9▪ and 31.21, 22. and 13.1, 2, 5, 6.
Quest. What Motives may stirre us up to labour for assurance?
Answ. First, the want of it exposeth the deare children of God to many miseries; As,
1. It argues great weakness of grace: and that they want the anointing of the spirit, 1 Joh. 2.27. 1 Cor. 2.11. but we should not be alwayes …bes, 1 Cor. 14.20. Eph. 4.12▪ &c. 2 Pet. 3.18.
2. It argues strength and prevalency of corruptions, and tentations, as in David, Psal. 51.8, 12.
3. Or spiritual desertions, the Lord having for a time forsaken the soule, and withdrawn himself, as in the case of David, Psal. 22.1. Heman, Psal. 88.14, &c. As…ph, Psal. 77.7, &c. the Church, Cant. 3.1, 2. and 5.6, 7, 8.
Secondly, the want of it is a great cause of Christians dejectedness, and uncomfortableness: For till we know that we are in the state of grace, we want comfort: as it was with Hagar when she saw not the fountain, Gen. 21.16, 19. and with the Disciples, whilest their eyes were holden that they knew not Christ, Luke 24.14, 15. and with Mary Magdalen, when she knew not of Christs resurrection, Joh. 20.14, 15. So if we be close by the well of grace; if Christ be present with us, yea, in us, if we know it not, we are full of tears and sorrow. Though Nathan told David, 2 Sam. 12.13. that God had put away his si…, yet because he had not the sense of it, he wanted the joys of Gods salvation, Psalme 51.8.12.
Thirdly, God hath often commanded us to labour for this assurance, as, 2 Pet. 1 10. 2 Cor. 13.5. H…b. 10.22. and 6.11.
Fourthly, it's possible, if we will take pains, that we may attain to this assurance: Proved, 1. From the many Scriptures intimating it, Joh. 14.21. Rev. 2.17. 1 Cor. 2.9, 10, 13. 1 Joh. 2.3, 5. and 3.2, 14, 19. and 4.13. and 5.13, 19. 2. The nature of Knowledge, Faith, and Hope tend to it, Col. 2.2. Heb. 2.1, 15. and 6.11. 3. Many of Gods people have attained to it, as Job 19.25, 26, 27. David ▪ implied, Psal. 51.8, 12. Hezekiah, 2 King. 20.3. Thomas, John 20.28. Peter, John 21.15, &c. Paul, 2 Tim. 1.12. the Church, Cam. 2.16. and 7.10.
Fifthly, it's richly worth all our best endeavours. It's a jewel of great price, and no stranger shall entermeddle with their joy, Prov. 14.10.
Quest. But how will you prove that a Christian may be assured of his salvation?
Answ. First, …here is scarce any eminent Christian in the whole book of God, but hath set his seal to this truth by his own particular experience, and it is confirmed by the present experience of many thousands, 1 John 5.13. the drift of Saint Johns Epistle is, that Christians might have assurance: Besides, the meanes whereby they attained to assurance are common to all Christians; they have the spirit dwelling in them; they have the fruits of the Spirit, and a sweet testimony of their own spirits: Peter also exhorts all to give diligence to make their calling, and election sure, 2 Pet. 1.10. therefore if it came onelyonly by extraordinary Revelation, to what end were our diligence?
Secondly, if we search into the nature of faith, we shall see that it tends much to assurance. For there is a double act of faith. 1. Actus primus, the first act, whereby I beleeve in Christ for the remissiom of my sinnes, and justifying of my person, which is properly justifying faith. 2. Actus ex fide emanans, an act flowing from faith, by which I beleeve that my sins are remitted, Rom. 5.1. Assurance is nothing but Apex fidei, the highest degree of faith. The hand of faith lays hold on Christ, and knows that it receives him: and the want of assurance comes from the imbecility of faith.
Thirdly, from the nature of the promises: for this is the drift of them, as it is, Heb. 6.18. that the heirs of promise might have strong consolation. But what sweetness can a Christian draw from a promise till he knows that it belongs to him? will it enrich a man to know that there are Pearles, and Diamonds in the world? Nay it's rather a vexation to know that there are spiritual dainties, but they belong not to me. God hath given his Word, his Oath, his Seal, his Earnest, and all to this very end that a poore Christian may be assured of his salvation, and that he might have strong, and vigorous consolation.
Fourthly, from the nature of Christian hope, which is certaine, and infallible: It looks upon good as to come, and as certain to come. That good which Faith sees, Hope waits for. Faith eyes it as present, but yet at a distance, and Hope tarries for it till it come, Heb. 6.19. which Hope we have as an Anchor of the soul, both sure and stedfast. Hope were but a poor Anchor if it should leave the soul to uncertainties, to the courtesie of a wave; to the clemency of a Rock, to the disposing of a storme. But this Anchor pierces within the vaile, it will be sure to have fast hold, it will fix upon Heaven it self, &c. Again, Rom. 5.2. we glory in hope, &c. But its a poor glory to triumph in uncertainties, and before the victory: theres little cause of joy till the soul be provided for eternity, and till it know it selfe to be in this safe condition. A probable hope indeed will beare up, and support the soul; but it will not quiet and satisfie the soul. Christian hope, when it is in its full vigour, is all one with assurance, Rom. 5.5. Hope makes not ashamed: but if hope could be frustrated, it might make ashamed.
Quest. What is the manner how Christians are assured of their salvation? or how shall we know that our graces are true, and not counterfeit?
Answ. Many characters of true grace might here be given: as that it must flow from a principle of sincerity, from a principle of love: that it must be conformable to the grace of Christ. But all this will not satisfie the soul, which will still question, how shall I know that my graces are such? so then that which we must ultimately resolve it into is that double Testimony, Rom. 8.16. The same Spirit beareth witnesse with our spirits that we are the sons of God: both these witnesses do fully agree, and make up one entire testimony, so that the soul may say here, as Paul doth, Rom. 9.1. I speak the truth, I lie not, my conscience bearing me witnesse by the Holy Ghost. So that the whole work of assurance is summed up in this Practical Syllogisme. Whosoever believes shall be saved; but I believe, therefore I shall certainly be saved. The Assumption is put out of doubt: For, 1. Conscience comes in with a full Testimony which is better then a thousand witnesses, 1 John 3.10. He that believes hath a witnesse in himself. So 1 John 3.21. If our heart condemn us not, then have we confidence towards God.
Ob. But Jer. 17.9. the heart is deceitful above all things, how then can we trust it?
Answ. First, some understand it of the unregenerate heart: of which it is said, All the imaginations of the thoughts of mans heart, are altogether evil.
Secondly, the drift of the text is to shew the deceitfulnesse of mens hearts in respect of others: for its brought in by way of Objection, thus: the Jews …an delude the Prophets, and so think to evade the curse? No, I the Lord search the hearts; all is naked in my sight, Jer. 17.10. Heb. 4.13.
Thirdly, its true, the sincerest heart is very deceitful. So was Davids. Psa. 19.12. Who can know the errour of his wayes? No man can be acquainted with every turning and winding of his heart: But this hinders not but that he may know the general frame and bent of his heart. The soul knowes which way its faculties stream with most vehemency. Conscience cannot be bribed, it will give in true judgement, especially an enlightned conscience. There is none, but if he search and examine his soul in a strict, and impartial manner, may know whether he be sincere or no, 1 Cor. 2.11. Who knows the things of a man, but the spirit of a man that is in him. Else why are we so often enjoyned, to search, and try, and examine our hearts, &c. if after all our diligence we may be deceived.
Ob. If by the testimony of conscience, men may know the frame of their spirits, whether they be upright or no, why then are not all true Christians assured of their salvation? have they not their hearts and consciences about them?
Answ. First, many are not so well acquainted with their own hearts as they should: they do not search and try their ways: they have a treasure, but know it not.
Secondly, eternity doth so amaze and swallow up their thoughts when they think of it, that they are ready to tremble, though they be secure; as a man on an High Tower knows that he is safe, & yet when he looks down he is afraid of falling.
Thirdly, conscience sometimes gives in a dark and cloudy evidence when its disquieted, and lies under new guilt, so that then the soul cannot so clearly reade its own evidences. It may be it hath dealt hypocritically in some one particular, and therefore begins to question all its sincerity. The conscience indeed doth not alwayes give in a clear and full Testimony, but sometimes it doth, and that with absolute certainty.
Come we then to the second Testimony, the great and the supream witnesse of the Spirit, not only the gifts and graces of the Spirit, but the Spirit it self.
Ob. This seems to be the same with the former: for we cannot know our sincerity till the Spirit reveal us to our selves: The soul cannot see its own face, till the Spirit unmask it?
Answ. We grant that to the least motion in spirituals there is necessarily required the concurrence of the Holy Ghost, but yet there is a great difference between the working of the Spirit, and the witnesse of the Spirit; there is an efficacious work of the Spirit when faith is wrought in the soul: but yet there is not the Testimony of the Spirit, for then every believer should be presently sealed. So that thou…h the Testimony of our own spirit cannot be without the assistance of Gods Spirit, yet its clearly distinct from the Testimony of the Spirit: For here the Spirit enables the soul to see its graces by the soules light: But when it comes with a testimony, then it brings a new light of its own, and lends the soul some auxili…y beams for the more clear revealing of it.
Quest. What kinde of testimony is that of the Spirit?
Answ. First, its a clear testimony, a full and satisfying light which scatters all clouds and doubts, 1 John 3.24. By this we know that he dwells in us, by the Spirit which he hath given us. If an Angel should tell us so, there might be some doubt about it: but the inward Testimony of the Spirit is more powerful, then if it were by an outward voice.
Secondly, a sure Testimony: For its the witnesse of the Spirit, that can neither deceive, nor be deceived, 1. He cannot deceive, for he is truth it selfe. 2. He cannot be deceived, for he is all eye, Omniscience it self. He dwells in the bosome of God, and is fully acquainted with the minde of God: Its such a certainty as makes them cry Abba Father, and that with confidence. Its opposed to the spirit of bondage, and therefore takes away all doubtings, yea, the very end why the Holy Ghost comes to the soul, is to make all sure, and therefore he is called a Seal, and an …arnest. Now he assures the soul.
1. By a powerful application of the promise: For as faith appropriates the promise on our part, so the Spirit applies it on Gods part. This spirit of adoption seeks love, and peace, and pardon; and that by a particular application of the promise to us: as when the promise of pardon of sin, and life everlasting is generally propounded in the Ministry of the Word, the Holy Ghost doth particularly apply it to the heart, and so seals up the promise to the soul.
2. By a bright irradiation or enlightning of the soul, clearing its evidences, discovering its graces, and shewing them to be true, and not counterfeit, 1 Cor. 2.12. We have received the Spirit, which is of God, that we might know the things which are freely given us of God.
Ob. But many think they have the Spirit when they have not: Satan transforms himself into an Angel of light?
Answ. First, one mans self-deceit doth not prejudice anothets certainty. A man in a dream, thinks himself awake when he is not: yet for all this, a man that is awake may certainly know that he is so.
Secondly, the Spirit comes with a convincing light, and gives a full manifestation of his own presence: so that we may sooner take a Glow-worme for the Sun, then an experienced Christian can take a false delusion for the light of the Spirit.
Thirdly, the Spirit of God witnesseth according as the Word witnesseth: Try the spirits: To the Law, and to the Testimonies, &c. the Scripture was endited by the Spirit, and the Spirit cannot contradict himself: so that whosoever rebels against the light of the Word, shall never have the light of the Spirit.
Quest. Seeing, as the Spirit breaths when it pleases, so it shines when it pleases, whether then may a Christian that hath but the single Testimony of his own Spirit, be assured of his salvation?
Answ. The witnesse of our own spirit is a true assurance, though it be not so clear an assurance. I may see a thing certainly by the light of a Candle, yet I may see it more clearly by the light of the Sun. The light of the Spirit may and doth often withdraw it self, and leave us only the witnesse of our own spirit, and yet then the soul hath assurance.
Quest. But what if I have not the witnesse of Gods Spirit, nor… of my own neither?
Answ. Have recourse to former assurance. Doest thou remember that once thou hadst a sweet serenity of soul? that an enlightned conscience upon good grounds did speak peace to thee? Didst thou never see the light of the Spirit crowning thy soul with satisfying beams? then be sure that thou art still in the same condition; for there is no total falling from grace: Gods love like himself is immutable. The Spirits testimony is of eternal truth. So did David, when his joy was extinguished, and he would faine have it lighted again, Psal. 51.12. Restore unto me the joy of thy salvation, and uphold me with thy free Spirit; whence are implied, 1. That for the present it was taken away. 2. That he had it. 3. He remembred that he had it, and therefore prayes to have it restored. Davids own spirit was now very unquiet, and Gods Spirit had withdrawn it self, and now his best refreshing was his former assurance. Remember this, that the least drop of true grace shall never be exhausted: the least spark of true joy shall never be extinguished.
Quest. But suppose we have neither the Testimony of Gods Spirit, nor of our own, nor can recal former assurance, what shall the soul do then?
Answ. In such a time look to the beginnings of grace: Look now to the soules prizing of a Christ: to the whimperings after the breast: to the longings and breathings after its beloved, thoughts upon him, desires after him, endeavours for him: theres much comfort and sweetnesse in these: I, and some kinde of Assurance. For,
First, God that hath begun this great and good work in thee, will never give it over till it be full and compleat; He uses not to leave his works imperfect: The very first motions are of his own planting, and shall lack no watering for encrease.
Secondly, the least seed of grace, as its choice and precious, so its vigorous and active: it will never leave working till Christ be formed in thee: Who hath despised the day of small things? Zach. 4.10. He that is richest in grace began with a small stock: Improve but present strength, and God will send thee in fresh supplies, that thou mayest walk from strength to strength.
Thirdlie, if thou canst not spie out any grace in thy self, borrow light of another: Lay open thy soul to an Interpreter, one of a thousand, that may explain thy condition better then thou canst thy self, Job 33.23. He'll shew thee, here is grace, and there is grace, and theres an evidence, &c.
Quest. But what if after all this, there is a total eclipse, all clouds and blacknesse and darknesse, and the very valley of the shadow of death?
Answ. First, when there is no certainty of evidence, yet even then have a certainty of Adherence and Recumbency. Now graspe a Promise: roll thy self upon the free grace of God in Christ. Say, If I perish, I perish, and though thou kill me, yet will I trust in thee. Like men ready to be drowned, take fast hold, Cast Anchor, though in the dark.
Secondly, Study self-denial: Though thou long and breath after assurance, yet resigne up thy self wholly to Gods Will, and be content to want it if he see it best for thee. Take heed of murmuring. Throw thy self at Gods feet, and say, O my God, I'le blesse thee for those eternal treasures of sweetnesse that are in thee, though I should never taste of them. I'le blesse thee for those smiles of thy face which thou bestowest upon others, though thou wilt not cast one gracious look upon my soul: I'le blesse thee for those rich offers of grace thou makest to me, though I have not a heart to lay hold of them.
Thirdly, put thy soul into a waiting posture, and stay till he please to display some of himself to thee: The patient expectation of the poor shall not perish for …ver, Psal. 9.18. One beame of his countenance is worth waiting for all thy life-time: yet wait upon him in Prayer, in his Ordinances, where the Spirit breaths, and God shews his face: Thus wait upon him in his own way: yea, and in his own time too: think not time tedious; He that believes makes not haste, Isa. 28.16. Consider that God is all this while preparing thee, and making thee more capable of his love: yea, suppose the worst, that thou shouldest die under a cloud, as Christ did, yet thy condition is safe: thou shalt then come to a full assurance, nay, to a full possession of thine inheritance.
Quest. VVhat are the special sealing times wherein Christians have this Assurance?
Answ. First, sometimes at their first Conversion: when the spirit of bondage hath past upon the soul, and by a strong conviction hath applied particularly guilt and wrath unto it: then the Gospel brings welcome newes of a pardon, and the Spirit of Adoption applies grace and mercy to the soul, this makes strong impressions of joy, and causeth them to cry out, I am my Beloveds, and my Beloved is mine, Cant. 2.16. Hos. 11.1. When Israel was a childe, then I loved him. I taught Ephraim also to go, taking him by the armes, &c. God hath a special care of tender plants, and Christ doth the rather reveale his love to young Converts for their encouragement in the wayes of grace: He oiles the wheels of the soul: and imprints the sense of his love, which constrains them to obedience: And hence it is, that young Converts are usually so active in the wayes of Religion; so forward and vehement.
Secondly, Sacrament-times are sealing times: For in the Lords Supper we have the New Covenant sealed up to the soul: the soul hath not only his graces encreased, but they are printed clearer: there we have plain and visible demonstrations of the love of a Saviour, and have the sense of this love given into our hearts: we feed not only upon Sacramental bread, but upon hidden Manna too; Here's a feast of fat things; the soul is satisfied as with marrow and fatnesse. For the two great ends of this Sacrament to a Christian are, 1. Growth in grace. 2. Sense of grace. Christians come hither, ad corroborandum Titulum, to confirm their Title; and yet we must not think that every true Christian that comes to the Sacrament, must needs have assurance: For
1. Believers themselves may receive unworthily: as the Corinthians came together for the worse, and not for the better, and therefore were chastened of the Lord, &c. 1 Cor. 11.32.
2. Many that have much joy and sweetnesse from the Sacrament, yet may not have it in so high a measure as to amount to Assurance: All that truly partake of these heavenly dainties, do not go away equally satisfied; Some have but a taste to cherish them, others have a full draught, which doth mightily cheer them.
Thirdly, times of employment are sealing times: when God intends us for some great and eminent service: he first sheds some of his love into their hearts, which constrains them to obedience, and encourageth them in it. Moses would not stir without assurance of Gods presence. So God calls Joshua to an honourable emploiment, and prepares him for so great a work, with a promise of himself and his love: Fear not, be of good courage, I am with thee. I will never faile th…e, nor forsake thee. So when God called Abraham to that great work of sacrificing his son, he first warmes his heart with his love, and seales up the Covenant of grace to him, and tells him, I am God alsufficient: I am thy Buckler, and thy exceeding great reward. And thus he dealt with the Prophets and Apostles, when he sent them upon great and dangerous messages: he assures them that his directing and protecting mercy shall accompany them, and this made them so undaunted.
Fourthly, praying times are sealing times: the same Spirit that endites the prayer, seales it up. When Hannah had prayed, 1 Sam. 1.18. the text saith, that her countenance was no more sad. As its priviledge of Assurance, that then we may with confidence cry Abba, Father, so also its a great means to get assurance; Besides, we may pray for assurance, and be importunate for one smile of his face, and his bowels will not let him deny us: Hence such as are most frequent and powerful in Prayer, are most blest with assurance.
Fifthly, times of outward exigencies are s…aling times, 2 Cor. 4.16. Though our outward man decay, yet our inward man is renewed daily: when all provision failed the Israelites, then Mannah was rained down: so is this hidden Mannah provided for sad and cloudy times: except in the case of total desertion, when the soul hath not the least glimpse shining upon it: But in outward and temporal distresses God uses to reveal himself more immediately unto them: and though the creature frown, yet he smiles upon them. Believers are Gods friends, and it is not the part of a friend to forsake them in the saddest times. When Saint John was banished into the Isle of Pa…mos, God shews him that glorious Revelation; Paul and Silas, when in prison, are full of joy: and so with Hezekiah.
Sixthly, times of victory and conquest over lusts and tentations, are sealing times: God after such victories will give his people a triumph, Rev. 2 17. To him that overcomes will I give to eat of the hidden Manna: Thus when Paul was conquering that great tentation, 2 Cor. 12.9. God then strengthens him with this, My grace is sufficient for thee: So it was with that noble Marquess of Vico: He never had such joy at Naples as he had at Geneva, when he had conquered all tentations, and had trampled upon all relations for a Saviour. So the Mourners in Ezekiel, that would not yield to the abominations of the times, must have a seale set on them. So that Virgin-company in the Revelations, Ezek. 9.4. Rev. 7.3.
Quest. What use must Christians make of Assurance, when God gives it in to them?
Answ. First, Times of assurance should be times of humility and dependance upon God; when Moses had been so long conversing with God on the Mount, presently at the foot of the Mount he meets with matter of humiliation: the people having made them a golden Calfe. When Paul had been in the third Heavens, then comes a Messenger of Satan to buffet him, lest he should be exalted a…ove measure. Pride, as it twines about the sweetest graces, so it devoures the sweetest comforts. Yet there is nothing that tends more to self-abasement, then the beholding Gods face, and the seeing of his glory, this will make the soul abhor it self in dust and ashes. None here ever saw more of Gods face then Moses and Paul, and there were none that ever had lower apprehensions of themselves.
Secondly, Times of assurance should be times of trampling upon the creature, and scorning of things below: we should not take care for corne, and wine, and oile, when God lifts up the light of his countenance upon us: when we are in our Fathers house, and the fatted Calfe is slain, we should not still feed upon husks: when we are clothed with the Sun, we should trample the Moon under our feet: and let others scramble for the world, who have nothing else to live on.
Thirdly, Times of assurance should be times of more watchfulnesse, and accurate walking with God. To sin against revealed love is a killing aggravation. To sin against light is too much, but to sin against love is a great deal more: This aggravated Solomons Idolatry, 1 Kings 11.9. that he turned from the God of Israel that had app…ared to him twice. To provoke God in a wildernesse, is not so much as to provoke him in a Paradise. Take heed therefore of turning the grace of God into wantonnesse: but if God give thee a sense of his love, walk mo…e stedfastly and accurately before him.
Fourthly, Times of assurance should be times of inviting and encouraging others in the wayes of grace, as David did. Psal. 34.8. O taste and see how gracious God is. Men look upon Religion as a rigid and austere thing, that comes to rob them of their joy: but thou canst tell them of the sweetnesse that is in the wayes of grace: thou canst assure them that all the wayes of wisdome are pleasantnesse: Thou canst shew them the goodly fruits of Canaan, that were cut down at the brook Esh…l. Thou canst assure them that there is no such joy to be found in the wayes of sin: that spiritual joy is the most clarified joy: that its solid joy, and lasting joy. All the creatures make but a blaze: but the least spark of this is immortal.
Fifthly, Times of assurance should be times of storing up comforts against times of scarcity: Now treasure up beams, heap up light, store up hidden Manna: though kept, it will not breed wormes: storing up of former evidences is a good provision against a cloudy day.
Sixthly, Times of assurance should be times of breathing after full possession. The espoused soul should long after the Nuptials: for the full consummation of its joy: Say, Is there such sweetnesse in one cluster of Canaan, what shall there be in the full Vintage? Is there such glory in one beam of Gods face, what shall there be in an eternal Sunshine?
Quest. Who are the great enemies to this doctrine of Assurance?
Answ. Principally, the Papists and Arminians.
Quest. Upon what account do they so oppose it?
Answ. First, the Papists lay too much stresse upon good works: Now assurance is too goodlie a structure to be built upon such a foundation: they part stakes between grace and merit, and so leave the soul in a tottering condition. For they that would build their hopes upon their own good meanings, and their own good wishes, and good resolutions, and good works, when they have done all, they have built but the house of the Spider. But if men would but look to the ebbings and flowings of their own spirits, to the waxings and wainings of their own performances, surely they would acknowledge that they cannot fetch a Plerophory out of these. Assurance cannot be founded on a bubble; It must be built upon the free love of God in Christ; upon his royal word and oath: upon the witnesse of the Holy Ghost, and seale of God himself, or it can never be had. Hence dying Bellarmine was forced to acknowledge that the nearest way to Assurance was only to rest upon the free grace of God in Christ.
Secondly, they take away the clasping and closing power of faith it self: by which it should sweetly and strongly embrace its own object; they would have the soul dwell in generals, they resolve all the sweetnesse of the Gospel either into this universal, Whosoever believes shall be saved, or into this conditional, If thou believest thou shalt be saved. Now this is so farre from Assurance, that the devils themselves do thus beleeve, and yet tremble. They will not allow the soul to break the shell of a Promise, so as to come to the kernel; They allow not faith to say, My Lord, and my God.
Thirdly, they deny Perseverance, and therefore must needs deny Assurance.
Yet the Arminians would reconcile Assurance and non-Perseverance. They allow a man a little brief Assurance for a moment: a br…ve fulgur: a little shining of joy, that only shews it self that it may vanish: their meaning amounts to thus much: For that moment that thou art in the state of grace, thou mayest be sure of it: but thou canst not be sure that the next moment thou shalt be in the state of grace: and thus they think the grace of God to be as mutable and inconstant as themselves are: whereas all Gods children are preserved by the Power of God through faith unto salvation: and many of them can say with Paul, Rom. 8. ult. I am perswaded that neither life, nor death, nor Angels, &c.
Fourthly, they never had any assurance themselves, and so deny it unto others. Thus the fool saith in his heart there is no God, because he never had communion with him: A blinde man saith there is no Sun, because he hath not eyes to see it. A deaf man believes not that there is such sweetnesse in Musick.
Upon this account Mr. Baxter denies assurance, because he never met with any, nor can hear by others of any that have it, except some melancholy women that pretend to it, and that for a moment only: But if he reade the life of Mr. Ignatius Jordan of Excester, and of Mr. John Bruen of Bruen Stapleford, he shall finde that they not only had assurance, but maintained it for many yeares without interruption: the like he may finde of many others in my first Part of Lives: and in my Mirrour or Looking-glasse.
Ob. But Solomon saith, Eccl. 7.1. No man knows love or hatred, therefore no man can be assured of his salvation?
Answ. They leave out the latter words, by all that is before him, which shew Solomons meaning to be this, that no man can know whether God loves him, or hates him by any outward thing, as by prosperity or adversity, by health or sicknesse, &c. wherein all things fall alike to all, good and bad.
Ob. But he saith again, Prov. 28.14. Blessed is the man that feareth always. and if we must alwayes feare, then we cannot be assured of our salvation?
Answ. First, we must distinguish of feare: It is either filial or servile: the former is here meant, and so a childe may feare his fathers anger, though he feare not to be cast off by him. This child-like feare abolisheth not confidence, but confirmes it.
Secondly, though we must feare our selves, and our own weaknesse, to provoke us unto watchfulnesse, yet withal we may feare to offend God for his goodnesse, which strengthens our confidence.
Ob. But Saint Paul saith, Rom. 11.39. Who knowes the minde of the Lord? or who was his Counsellour? therefore we cannot know that we shall be saved?
Answ. First, his meaning is, that we cannot know the minde of God à priori, before he hath revealed it, but then we may: Thus we know our election by our vocation, 2 Pet. 1.10.
Secondly, Or thus: we know not the reasons of many of Gods actions and dispensations, neither are they curiously to be searched into, as David professeth for himself, Psal. 131.1. But ā posteriori we may, as the cause may be proved by the effect, the Sun by its beams, the fire by heat, &c.
Ob. But Psal. 19.13. David prayes that presumptuous sins might not prevail over him: therefore he feared they might, and so had no assurance?
Answ. First, David was not in doubt because he prayed so, but rather certain of the contrary, because of this prayer of faith, as 1 John 5.14, 15. This is the confidence that we have in him, that if we ask any thing according to his VVill, he heareth us: and if we know that he heareth us, whatsoever we ask, we know that we have the Petitions that we desired of him.
Secondly, Prayer is a meanes of certainty, no signe of uncertainty: we pray for pardon of sin, and yet believe it.
Ob. But Saint Paul saith, 1 Cor. 4.4. I know nothing by my selfe, yet am I not hereby justified; but he that judges me is the Lord, therefore he had not assurance?
Answ. First, Paul was not justified by any good thing in himself, had he therefore no assurance? Can a man say, I know that I live not by stones, therefore I cannot know that I live: this is a non sequitur.
Secondly, though he was not justified by his own righteousnesse, yet he was assured of Gods grace, and of his Justification by faith, as appears, Rom. 8.38. Gal. 2.16, 20. Phil. 3.8, 9.
Ob. How can a childe of God be assured of his salvation, being conscious to himself, of so many and great sins?
Answ. First, all sins are remitted to those who are in Christ, and therefore there is no condemnation to them, Rom. 8.1.
Secondly, only reigning sinnes hinder assurance, not the remaining of sinne.
Thirdly, God hath punished all the sins of his Elect in their Surety Christ, and therefore cannot again punish it in them, Rom. 3.25. and 4.25.
Ob. But I have so many doubts and feares, that I cannot have assurance?
Answ. First, doubts exercise faith, but do not extinguish it: Christs disciples had many doubts.
Secondly, a trembling hand may receive a Gift from a Prince, and know it hath it, though it holds it but weakly.
3. Endeavour to beleeve more firmly, and strive against doubtings, and God will accept it as perfect in Christ.
Ob. But Ezek. 18.24. A righteous man may fall from his righteousnesse, and therefore can have no assurance?
Answ. First, Suppositions are no positions: he doth not say that a righteous man may fall from his righteousnesse. but if he do fall, &c.
Secondly, we must distinguish of a righteous man; Some are righteous foreign, in appearance only, and in the judgement of charity, and these may fall away from their righteousnesse, and die in their sins: others are righteous foreign, in deed, and in truth: now there is a righteousnesse of Profession that may be lost, of which this text speaks: but the righteousnesse which is by faith in Christ it can never be lost: An Argument from appearance to being is not true.
Thirdly, if it be meant of a truly righteous man, then I answer, that such a righteous man may fall from the acts of grace, but not from the habits: from some degrees of grace, but not from the seed of it.
Quest. But how can assurance stand with the humble, and base esteem which a Christian should have of himself.
Answ. First, humility fights not with certainty, being an effect of it, Psal. 130.4.
Secondly, Gods children have two eyes, with one they look upon themselves, and are humbled; with the other they look upon Christ and free grace, and are assured; with the first, Paul looking upon himself, cries out that he was the least of Saints, and chiefest of sinners; with the other he looks upward, and triumphs with assurance, Rom. 8.38.39.
Ob. But this is a doctrine of liberty. If men may be assured that they shall be saved, then they may live as they lust.
Answ. First, no such matter, for God will not put new wine into old bottles; God never prints his love upon the heart till it be renewed, and prepared with Evangelical meltings, and the same seale that prints his love, prints his Image also: A flinty heart will not take the seale of the Spirit; The white stone with the new name is never given, till the heart of stone be taken away. The soul must first become an Ark of the Covenant before the Pot of hidden Manna shall be put into it. Indeed if God should seal up his love to an unregenerate man, whilest he hankers after his lusts, he would make such an ill use of it, as to turn the grace of God into wantonnesse: when the Sun shines upon dunghils, they send forth the greater stink: but when it shines on sweet herbs and flowers, they send forth a more fragrant smell. God sets his seal on none, but such as have an happy conformity to him, and a full compliance with him: Such as have the same interests, and the same glorious ends with himself: such as delight in his Law, and feed upon his Precepts as upon an honey-combe: such as have an antipathy against sin, yea, against the very appearance of it: such as are ready to pull out their right eyes, and cut off their right hands for him: and therefore there is no danger that such will abuse their assurance to liberty.
Secondly, Sons of God that have this assurance, are led by the Spirit of God, Rom. 8.14. and therefore cannot walk after the flesh, Rom. 8.1. They are borne of God and cannot sin, i. e. wittingly, and wilfully as wicked men do, 1 John 3.9. they hate it as God hates it: they hate it more then hell, and therefore there is no danger that they will abuse mercy to liberty.
Thirdly, nothing is more industrious then saving faith. It looks so to the end [Salvation] as withal its most industrious in the use of meanes to attain it: as reading, hearing, meditating, praying, innocent walking, patient bearing of crosses, holy living, conversing with the godlie, shunning the society of the wicked, &c.
Fourthly, love is a sweeter, surer, and stronger principle of obedience then feare. The Law indeed is an hammer to break the heart; but the Gospel is a Key to open hearts. A soul assured of Gods love, how will it twine about a Precept: suck sweetnesse out of a command, catch at an opportunity, long for a duty! How doth it go like a Bee from flower to flower, from duty to duty, from ordinance to ordinance, and extracts the very spirits and quintessence of all: such a soul will send back the streams of its affections into the Ocean: Indeed such as are frighted into obedience by feare, would soon abuse such love. But love returnes love, and the love of Christ will constrain such to obedience, 2 Cor. 5.14.
Fifthly, Experience manifesteth that none walk more exactly and closely with God: then such as are most assured of his love; If we look into Heaven, there we may see the glorious Angels, and glorified Saints, that have not only a full assurance, but a full possession of the love of their God: and yet where hath God more universal and cheerful obedience then from these? Hence we pray, Thy VVill be done in earth as it is in Heaven: and whereas they say, there is more danger in fraile men that dwell in houses of clay; we answer,
1. They should entertain more honourable thoughts of the excellent ones of the earth, whom God now steeps in his own nature, and love, to prepare them gradually for Heaven.
2, Though there may be some unworthy dealing by them with their God, yet these flow only from those reliques of slavish principles that remain in them, from some fragments of the old leaven that was not purged out, not by vertue of a Gospel Plerophorie. Doth the knowing that we are the sons of light dispose us to works of darknesse? 'Tis true, the sons of God may provoke him, but must they therefore needs do it under this very notion, because they know that they are sons? nay, must they do it the more for this? Truly this were greater malice then the devils themselves are capable of; it involves also a flat contradiction: because they know that they are friends, therefore they will deal like enemies: and because they know they are sons, therefore they will deal like slaves. But if they yet doubt whether assurance doth advance obedience, let them compare men assured of their salvation. 1. With others in the state of grace that want assurance, and then tell us whether they do not differ as much as a bruised Reed from a stately Cedar. What faintings and palenesse is there in the one? what vigour and livelinesse in the soul of the other? one is left to the pleasure of a wave, when the other lies safe at Anchor. 2. Compare them with men in an unregenerate condition, what a vast difference is betwixt them? sure you do not question whether God hath more service from the Israelites that feed upon hidden Manna? Or from Egyptians, that feed upon Garlick and Onions? Wicked men by feares and terrours of the Law may be restrained, and may spend a few sighes, and drop a few teares sometimes, but when they are thus wash't, they soon return to their wallowing in the mire: whereas they that are assured of their salvation are constant and cheerful, and uniforme in their obedience.
3. That God hath other Rods enow to awaken them out of a sinful security, though he do not disinherit them. Remember what God speaks to David, Psal. 89.31, 32. If his children break my statutes, and keep not my Commandments, then will I visit their transgressions with the Rod, and their iniquity with stripes, &c. God will make them know what a bitter thing it is for them to depart from him, and forsake their first love. For
1. They may fall from assurance: though they cannot lose the seed and root of grace, yet they may lose the flourishing and fragrancy of it: Though the foundation of God remain sure, yet they may lose their comfort. Though they be built on a rock, they may be dashed with waves: Though the seal of God remaines sure, yet they may deface the Print of it, so as that it may not be visible to their eye: Now we may easily conceive what a sad alteration this will be.
2. They may fall into a total desertion even so as to look upon God as an enemy, and instead of a Filial Plerophory, may have a fearful expectation of the fierce wrath of God; God may dip his pen in gall, and write bitter things against them, and his envenomed arrows may stick fast in them: so that they may be excommunicated from that happy and heavenly entercourse that once they had with God.
Quest. What diligence is required of us about this assurance?
Answ. First, we must use diligence to get this assurance. For
1. There are but few that have any right to the love of God in Christ. It's a principle in morality that intimate friendship cannot be extended to many. Friends usually go by pairs. Now though God be of vast and boundless love, yet he chooseth to concentricate it all in a few pickt out of the world that he might engage them the more unto himself.
2. Of those few whom he loves, all are not assured of it: Though he loved them with an everlasting love, yet he manifested it in time: not before they had a being; nor whilest they were in the state of nature; nor when they were new born children: For babes in Christ cannot presently cry Abba Father. They are not assured, nor sealed till the Spirit comes, and stamps a clear impression of Gods love upon their softened and melted spirits.
2. We must use diligence to keep assurance: It's a jewel that deserves our best care. Take heed of loosing the White-stone: Take heed of forgetting the new Name? Art thou weary of the Sun-shine, and wouldst thou cool thy self in the shade? Doest thou begin to loath thy Manna, and wouldest thou returne to the Garlick, and Onions of Egypt? O remember thou didest not so soone obtaine assurance, and wilt thou so soone lose it?
Thirdly, give diligence to recover assurance if thou hast lost it. O when will the Winter be past that the flowers may appear, and the time of singing may come? Say with the Church, Awake O South winde, and with thy gentle breathings blow upon the garden that the spices thereof may flow out. Never leave till thou findest thy Spouse again: Tell him that thou art sick of love: that thou longest for a cluster of Canaan: that thou art even famished for want of hidden Manna. Lay thy heart before him, and tell him that thou desirest new stamps and impressions of his love: Tell him that thou hast lost the print, yet he hath not lost the seale: Tell him that thou wouldst now more prize his love then ever thou didst, or couldest before: Give him no rest till he give thy soule rest, and fill it with himself: O desire him to shine out upon thee a little before thou goest hence, and beest no more seene.
Quest. Why doth assurance require such diligence?
Answ. First, because of the deceitfulness of the heart that is so apt to please it self with shadows, and to flatter it self into an imaginary happinesse▪ Most men are so confident of heaven as if they had been born heirs apparent to the Crown of glory: As if this new name had been given them at their baptism, or as if they had been born with this hidden Manna in their mouths. They never knew what a scruple was, and wonder that others trouble themselves with them. These have a key to heaven of their own making, and think they can go to it when they please. Thus do vaine men cheat their own soules: whereas it were their wiser way rather to commune with their own spirits, to see what a false print they are of: what corruptions and degenerations from the Original: what are the genuine, and what are the spurious works of the Spirit.
Secondly, we have diligent enemies that would faigne quench our joy, and keep it from flaming into assurance: He would have broken thee when thou wast a bruised Reed, how will he triumph in thy fall now thou art a stately Cedar? Satan being fallen himself, not only from heaven and happinesse, but from a possibility of recovering the same againe, and now he labours to involve us in the same condition: and seeing he cannot possibly do this, he endeavours to damp their joy; to raise stormes and tempests in their souls: Yet our comfort is, we may frustrate him by a strong and clasping hand of faith, whereby we may lay such fast hold of God in Christ, that we may thereby make the Devil give over as despairing to prevaile. So then the more frequent his assaults are, the more should Christians stand upon their watch, and fortifie themselves, and run in times of danger to the Name of the Lord which is a strong Tower, Prov.
Thirdly, give diligence, because it's a matter of such great consequence, and to be deceived herein will prove the most stinging aggravation of misery that can be: the house that was built upon the sand, great was the fall of it. There is a counterfeit assurance, called presumption that great devourer of souls that slays its ten thousands: O what misery is it for a man to take himself to be in the ready way to heaven, when he is dropping into hell: To expect no lesse then a crown of glory, when he can find nothing but chains of darkness, and a gnawing worme.
Quest. But what kinde of diligence is required to get assurance?
Answ. First, be diligent in self reflexion: A clean heart chews the cud, and ruminates upon its own actions: Try thy graces by a Scripture Sun-beame: Compel thy thoughts to come in that they may drink sweetnesse out of their own fountaine, and that they may be satisfied as with marrow and fatnesse. Assurance consists in a reflex act, and by such workings it is maintained.
Secondly, be diligent in prayer: Assurance comes not with weak wishes, and vellieties that are so frequent in the mouths of many: O that I were sure of heaven and happinesse, &c. But this great blessing deserves a fervent prayer: The white stone is given to none but conquerours: As assurance doth mightily enliven prayer, so prayer cherishes and maintaines assurance. Go then to God: Be importunate with him: beg a smile, a beame of his face: Desire him to take all thy worldly things again, unlesse he will sweeten them with his love. Tell him thou canst live no longer on husks, and therfore desire him to give thee something that its fit for a soul to live on.
Thirdly, be diligent and fervent in communion with thy God: sweet and familiar entercourse with God, puts thee into the number of his friends, and friendship brings assurance: surely he would not kiss thee with the kisses of his mouth if he did not love thee: He would not tell thee so much of his mind if his heart were not with thee: He would not accept of thy prayers, thy spiritual sacrifices, if he meant to destroy thee: Communion with God is that which gives an heavenly, and eternal Plerophory.
Quest. Why doth assurance deserve our best diligence?
Answ. First, hereby the soul is provided for eternity: Thou mayest then say, Thy lot is fallen unto thee in … good ground, thou hast a pleasant heritage. Thou canst desire no more then to be assured that thou shalt be for ever happy: What would the damned in Hell give for a possibility of happiness? What would some wounded spirits give but for hopes and probabilities of it?
Secondly, it will sweeten all present conditions to us: We may eat our bread with joy, and drink our wine with a merry heart when we know God accepts our person, and smells a sweet odour in our sacrifice. We may lay claim to all the pearles in the Gospel, and to all its priviledges: If God bestow temporals upon us, we may know that he first dips them in love: yea, thou hast a happy protection in all thy ways: For,
1. Thou art secure against the frowns of the world, for heaven smiles upon thee. Thou mayest laugh at the slanders and reproaches of men: For when the world brands thee, the Spirit seals thee, &c.
2. Thou art secure in times of judgement. For judgements are intended for the sweeping away of Spiders webs, not for the sweeping away of Gods own jewels: Or if thou beest involved in the common calamity, yet how is this pill rowled up in sweetnesse to thee, when others can tast nothing but gall, and wormwood. Thy body may be tossed in the world, but thy soul lies safe at Anchor.
3. Thou art secure in the houre of death: Thou knowest that providence onelyonly means to break the shell that it may have the kernel. Let such tremble at the approaches of death that know not what shall become of their precious souls, but thou mayest safely trample upon the Adder, &c. This made the Martyrs embrace the flames, &c. Assurance of the love of God in Christ, and nothing else pulls out the sting of death: Indeed death hath lost its sting in respect of all that are in Christ; but yet such as know not that they are in Christ, fear death still as if it had a sting: Only an assured Christian triumphs over it, and saith with Saint Paul, O death where is thy sting? 1 Cor. 15.55.
4. Assurance fills the soul with praise, and thankfulness. The real presence of a mercy is not enough: there must be the appearance of a mercy, and the sense of it before it fill thy heart with joy, and thy mouth with praise: A doubting Christian is like a bird in a snare▪ the soul hath not its comfort, nor God his praise: An assured Christian is like a bird at liberty that flies aloft, and sings chearfully, &c.
See Mr. Culverwels White-stone, and Dr. Taylor.
Quest. How may it be proved by Scripture that a man may be assured of his salvation?
Answ. First, By Rom. 8.16. The Spirit of God testifies with our spirits that we are the sons of God.
Quest. But how can Gods Spirit give witnesse, seeing now there are no revelations?
Answ. First, indeed extraordinary revelations are ceased: yet Gods Spirit may, and doth in, and by the Word reveal some things to men, whence he is called the spirit of revelation, Eph. 3.5.
Secondly, Gods Spirit gives testimony by applying the promises for the remission of sins, and life everlasting by Christ, particularly to the hearts of man, when its generally propounded in the Ministry of the Word: and this witness of the Spirit, may be discerned from presumption by
1. The means: For it's ordinarily wrought by hearing, reading, meditation, prayer, &c. but presumption ariseth in the brain, either without such means, or if by them, yet with want of Gods blessing concurring with them.
2. The effects and fruits of the Spirit: For it stirs up the heart to prayer, Zach. 12.10. and that with sighs and groans, Rom. 8.26. arising from the sense of our miserable condition.
The second testimony is our spirit, i. e. our conscience sanctified, and renewed by the Holy Ghost; and this is known
1. By a grief of heart for offending God, called godly sorrow, 1 Cor. 7.10.
2. By a resolution, and full purpose, and endeavour to obey God in all things.
3. By savouring the things of the Spirit, Rom. 8.5. i. e. by doing the works of the Spirit with joy and chearfulnesse of heart, as in the presence of God.
Quest. But what if both these testimonies are wanting, what must we do then?
Answ. Have recourse to the first beginnings of sanctification, which are these.
1. To feel our inward corruptions.
2. To be displeased with our selves for them.
3. To begin to hate sin.
4. To grieve so oft as by sin we offend God.
5. To avoid the occasions of sin.
6. To endeavour to do our duty, and to use good means diligently.
7. To desire to sin no more.
8. To pray to God for his grace.
Secondly, by Psal. 15.1, &c. where the question is propounded, who of the members of the Church shall have his habitation in heaven? and the answer is, He that walks uprightly before God, deals justly with men, speaks the truth from his heart, &c.
Thirdly, by 1 Joh. 5.13. where three things are evinced.
1. That he that hath communion and fellowship with God in Christ may be undoubtedly assured of his salvation: which the apostle tells was the end of preaching the Gospel to them, chap. 1.3, 4. where also he gives foure infallible notes of salvation.
1. By remission of sins through the blood of Christ, v. 7. Object. But how may this pardon of sin be known? Answ. He answers. First, by our humble and hearty confession of them to God, v. 9. Secondly, if our consciences are pacified by the blood of Christ, Rom. 5.1. 1 Joh. 3.21.
2. By the sanctifying spirit whereby we are renewed in holiness and righteousnesse, 1 Joh. 3.24.
3. By holiness, and uprightnesse of heart, and life, 1 John 1.6, 7.
4. By perseverance in the knowledge, and obedience to the Gospel, 1 John 2.24.
2. He that is the adopted Son of God shall be undoubtedly saved, 1 John 3.2. Rom. 8.17.
Object. But how shall we know our Adoption?
Answ. By these signs.
1. If thou truly beleevest in the Sonne of God, Gal. 3.26. 1 John 3.23.
2. By a hearty desire, and earnest endeavour to be cleansed from thy corruptions, 1 Joh. 3.3.
3. By the love of a Christian, because he is a Christian, 1 John 3.10, 11, 12, &c.
3. They that are assured of the love of God to them in particular, may also be assured of their salvation, 1 John 4.9. and Gods love to us may be known,
1. By our love to the brethren, 1 Joh. 4.20, 21.
2. By our love to God, 1 Joh. 4.19. which is also known by two signes.
1. By our conformity to him in holinesse: A child that loves his father will tread in his steps, 1 Joh. 4.17. not in equality and perfection, but in similitude, and conformity.
2. By the weanedness of our affections from the things of the world, 1 John 2.15.
Fourthly, by 2 Tim. 2.19. the foundation of God remains sure, having this seal, The Lord knoweth who are his, &c. i. e. the decree of Gods election stands firm, and sure: So that they which are elected shall never totally and finally fall away.
Quest. But how shall I know that I am elected?
Answ. Paul answereth: By the spirit of prayer and invocation: and by a care to forsake all sin: Let every one that cals upon the Name of the Lord depart from iniquity.
Fifthly, by 2 Pet. 1.10. Give all diligence to make your calling and election sure, &c. and this he tells may be done by getting and exercising those graces mentioned, v. 5, 6, 7.
Mr. Perkins 2. Vol. p. 18, &c.
Is there any good to be gotten by departing from Christ? by leaving our first love? by quenching the spirit? and making Apostasie from former degrees of grace and holinesse? can any son of Iesse do for us as Christ can? Or do we think to mend our selves by running out of Gods blessing into the worlds warm Sun? as D…mas did. O call me not Naomi (may such say) but call me Marah: for I went out full, but come home empty: For indeed so do revolted Christians, when they come from the act of sinning: when they have been seeking after their sweet-hearts: they went with their hearts full of peace, and hands full of plenty, and meeting with a bargain of sinning, they thought to seek out their happinesse, and make it fuller (as Solomon did) but they come home empty: empty of comforts, but laden with crosses; they have lost their evidences, are excommunicated from the power of Ordinances; are under the terrour of wounded spirits, are buffetted by Satan: are out of hope of ever recovering the radiancy of their graces; have their back-burden of their afflictions, so that they are enforced to confess it to be the greatest madnesse in the world to buy the sweetest, and profitablest sin at so dear a rate. So David found it, and the Sulamite, Cant. 5.1, 2.
Quest. Wherein stands the difference betweene assurance and presumption?
Answ. First, assurance is built upon the righteousness of Christ, the grace of God, the Word of God, and the true knowledge of sin, and of our selves: what we are by nature, and what by grace, This was one principle of Pauls assurance, 1 Cor. 15.10. By the grace of God I am that I am; But presumption is built,
1. Upon self-ignorance: men know not what themselves are, not what sin is: Hence they think themselves righteous when they are great sinners, Rom. 7.9. Luke 18.9, &c. so Rev, 3.17.
2. Upon self-love: which is that false glass that most look themselves in, which makes all seeme good that they are, have, or do. Hence, Prov. 16.2. and 30.12.
3. Upon self-righteousness, which flows from the two former.
4. Upon ignorance and mistakes about the nature of grace, or upon false principles: such as these,
1. That shews are substance: or that to seem religious is to be so. So Mat. 23.28.
2. That common gifts are special grace: that Parts are Piety: or that a civil and moral conversation is a regenerate condition. This will be discovered to be the presumption of many at the last day, Mat. 7.22, 23.
3. That profession is practice: that trimming of Lamps is having of oyle. So Matth. 25.6, 7. and that the forme of godliness is the power thereof: and outwards performances the substance of Piety, whereas, 2 Tim. 3.5.
4. That restraint of sinne is mortification, or putting off the old man: or that cutting off the branches of sinne, is plucking it up by the root: That outward cleansing is inward purifying. So Math. 23.25.
5. That mens hearts may be good, though their tongues, hands and lives be bad.
5. It's sometimes built upon outward prosperity: They hope God loves them, and will save them, because he hath given them so many good things, all these bottomes are like the house built upon the sands, Mat. 7.27.
Secondly, they differ in the means by which they are obtained, and maintained. For assurance is obtained by,
1. Godly sorrow for sin. For Christ gives rest to such, Matth. 11.28. so Luke 7.38, 48.
2. Soul-searching and self-examination: or by a frequent comparing our hearts with Gods Word, and communing with them about the proper effects of grace, and fruits of the Spirit in us.
3. By the illumination and testimony of Adoption.
4. By the Ordinances of the Word, Sacraments, prayer, and a holy and constant use of them, 1 Job. 5.13.
5. By conflicts with doubts, and by resistance of unbelief: as Mark 9.24. so that assurance is not ordinarily obtained without much paines. Hence, 2 Pet. 1.10. But presumption is gotten without means or paines: without sorrow for sin, self-examination, &c. sponte nascitur: It grows up of its own accord, which is a signe that its a weed, and not an herb of grace.
Again, as assurance is bred, so it's fed, and maintained by meanes, viz. the constant exercise and discovery of grace: the careful performance of duties, avoiding sin, maintaining communion with God, &c. whereas presumption, as its gotten, so it's maintained without care, or cost.
Thirdly, they differ in their effects, which are seven.
1. Assurance endears God to the soul to love him, delight in him, long after him, and fear to offend him, and to be careful to serve and please him, Eph. 4.29, 30.31. but presumption stirs up no affections to God, such, love him no better, fear him no more: leave not sin, not amend their wayes.
2. It makes men jealous of themselves, and fearful least they should miscarry: They are assured they shall stand, yet take heed lest they fall: that they shall be saved, yet wo…k it out with fear and trembling, Psal. 2.11. Phil. 2.12. But presumption makes men fool-hardy, and unsuspitious that they shall either fail or fall.
3. Assurance humbles the heart in sight, and sense of Gods great goodness, and of its own unworthiness. The higher a soul is lifted up by assurance, the lower it is in its own eye, magnifying God and debasing it self. It compassionates and pities others, and prayes for them, but presumption makes men proud, and well-conceited of their own worth, and despisers of others. So Luk. 18.11. I am not as other men, &c.
4. Assu…ance grows by degrees to a plerophory, it comes not all at once: But presumption is at its full strength at first.
5. Assurance bears up the heart from sinking under greatest afflictions: as it supported Christ in the height of his Passion, Matth. 27.46. so it did Davids at Ziglag, 1 Sam. 20.6. But presumption suffers the heart to faint at such times; and it becomes like Nabals, 1 Sam. 25.37. when carnal hopes fail, the heart fails, and such soon fall into despaire.
6. Assurance joyns means and end together: and makes us as careful to use means, as confidently to expect the end of our faith, the salvation of our souls: As to wait upon God in all his Ordinances, to walk universally in all his ways, &c. But presumption divides between the end and the means, and feeds a man with vain hopes, as
1. That he may go to heaven though he live in sin.
2. That he may come to heaven, though he use no means, &c.
7. Assurance fears not, nor flies trial, but desires it for discovery whether it be found or no: but presumption shuns examination, and cannot endure to be tried. Like counterfeit coine that cannot endure the touch-stone, or false wares that decline the light.
Fourthly, they differ in the adversaries to them. For,
Assurance is much assaulted by Satans tentations, by natural unbelief, doubts, fears: Its disturbed and weakened by sin, especially if it be indulged, and by the neglect of holy duties, yea, of lukewarmness in them: But presumption is troubled with none of these. Mr. Reyers Precepts.
Quest. By what further arguments may it be proved that this assurance may be attained?
Answ. First, Because God bids us make it sure, 2 Pet. 1.10. 2 Cor. 13.5. therefore it may be done.
Secondly, If a man may know that he believes, then he may be assured of his salvation: but a man may know that, 1 Joh. 2.3.
Thirdly, If a man may know that he is sanctified, then he may be assured that he shall be saved: for those are inseparable, Rom. 8.30. therefore,
Fourthly, If we may have peace towards God: yea that peace that passeth all understanding, and joy unspeakable, and full of glory in believing, as Rom. 15.13. then we may be assured of our salvation.
Fifthly, If we have entrance with confidence into Gods presence, Ephes. 3.12. then we may be assured.
Obj. But its pride and presumption?
Answ. Yea, if we look for salvation by any thing in our selves: but we are assured of it only for Gods free mercy, and Christs merits: besides God requires it of us, and its pride to disobey God.
Obj. No mans name is in the Scripture?
Answ. But there is better, for there is the beleevers nature and properties.
Obj. But the promises are set down generally, or indefinitely, not particularly to me?
Answ. We may by a true, and sound reasoning make it good to our selves: Thus we do from the general propositions of the Law, infer particular conclusions: For how know you, that you have deserved Gods wrath, and damnation? But because the Scripture curses all the transgressors of the Law, Deut. 27.26. but I have broken the Law, saith my conscience: therefore you conclude that you are under the curse: so may we do from the Gospel. Who so believes in Christ shall be saved: but I believe in Christ, therefore I shall be saved: The weary, lost and laden shall have mercy; but so am I, therefore I shall have mercy.
Obj. But we are bidden to work out our salvation with fear and trembling?
Answ. Not with a slavish fear: For we must serve God without fear all our dayes, Luke 1.74. but with a godly fear of offending, which stands well with Assurance.
Mr. Rogers on Faith.